1 Reis 9
John Trapp · Citado em PreceptAustin
1 Reis 9
Trapp has an interesting thoughts on the rare verb desired - The word signifieth such a desire as a young man hath after his mistress, or a bridegroom toward his bride; which showeth that Solomon took too much content in his buildings and furniture, passed over his affections too much unto them, and here began his fall.” (SEE RELATED COMMENT BY DONALD WISEMAN) Dale Ralph Davis divides this chapter... The urgent need for faithfulness (vv. 1–9) The ongoing business of kingship (vv. 10–28) Halley’s Bible Handbook (no restrictions), This era of David and Solomon’s was the Golden Age of Hebrew history. David was a warrior. Solomon was a builder. David made the kingdom. Solomon built the Temple. In the outside world, this was the age of Homer, the beginning of Greek history. Egypt, and Assyria and Babylon, at the time, we’re weak. Israel was the most powerful kingdom in all the world; Jerusalem the most significant city, in the Temple the most splendid building, on earth. They came from the ends of the ears to hear Solomon’s wisdom and see his glory. The famous Queen of Sheba exclaimed, the half was not told me. 1 Kings 9:1 establishes an important time‐ frame for the proper sequence of Proverbs/ Ecclesiastes/Song of Solomon. a. The building of the House of the Lord, and the House of the King is called “all Solomon’s desire which he was pleased to do.” b. The frantic search for happiness described in Ecclesiastes is categorized as all Solomon’s desire which he was displeased and dissatisfied with having done. c. The multiplication of wives described in Song of Solomon (Song. 6:8) is categorized as a turning away from the Lord, and is explicitly placed after 1st Kings 9 (1st Kings 9:5,6; 11:4). J R Miller - God's Blessing upon Solomon 1 Kings 9 There is a measure of moral safety in work. While Solomon was busy with all his great plans, he was in less danger of being led away from God. At length, however, his magnificent projects were all completed and he was ready to enjoy the ease and the fame which he had earned in his twenty-four years of wonderful activity. Instead, however, of being a time ofsecurity—this was Solomon's time of danger. There is peril in popularity. It brings adulation, which ofttimes becomes almost adoration. This is apt to turn one's head. One who is honored so by the world—does not always remain humble and lowly. Then Solomon's greater leisure since his buildings were finished, also brought danger. We are more open to temptations when we are idle—than when we are busy. Work is always a means of grace—and idleness brings peril. Luxury also has its dangers, and often saps the spiritual life of its vitality. In all these ways, Solomon found himself now in danger. He wasunconscious, however, of his peril, and this made it all the worse! We think that seasons of trouble, sorrow, and hardship—are the times when people need sympathy and help; but really they need the grace of God most—when they are in the midst of worldly favor and prosperity! A saintly man said to his friend, "If you ever see me beginning to get rich—pray for my soul." The Lord appeared to Solomon when he was beginning his reign, when he was making his choice of objects in life. Then all was bright. He appeared to him the second time because he was in danger. He saw that the world was throwing about the king, its glittering charm, and He came with earnest warning. Warnings are always blessings, or are meant to be blessings; if we heed them—God will save us. Not many people are afraid of prosperity. They do not think of it as dangerous. They do not pray to be kept from harm in it. Yet our Lord gave no warnings more solemn and earnest, than those which He gave against the perils of riches and prosperity. It is sad to remember that even after this divine warning, Solomon did turn away from God. Even God's appearing to him in person, and speaking to him—did not save him from going after the gods of the heathen! Warnings, too, make the sin of our failing, all the greater. Forewarning ought always to be followed by forearming. God had accepted Solomon's work and had blessed it, accepting at his hand, the house he had built. No privilege that could be granted to anyone in this world is so great as that of being used of God—of having God accept something of ours. For example, one writes a hymn, like the Twenty-third Psalm, or "Rock of Ages," and God accepts it and uses it. Thousands sing it, putting their hearts into it, and are lifted by it nearer to God. Or one writes a book and dedicates it to Christ; Christ accepts it and allows it to carry blessing to many of His people, giving comfort in their sorrow, strength in their weakness, light in their darkness, guidance in their perplexity. To be thus honored by God—puts upon one new responsibility for living worthily. Instead of making one proud to be thus honored and used—it should make one humble. Especially should he walk softly and carefully now, for God's seal is on him. He is Christ's, and dares not turn back to the world. That is what God meant, when He said to Solomon that He had heard his prayer and had accepted the temple which he had built, putting His name there, and taking it into His heart. He meant that the acceptance of this, Solomon's work, put the king under new obligations to be faithful, made his life sacred thenceforth forever. The Lord promised Solomon, that if he would be faithful, his kingdom would stand. God will build true prosperity only upon one foundation: righteousness and truth. This is true of the individual, and is true also of nations. The Bible is full of promises of goodness and mercy—but every one of them, rests upon a condition of faithfulness on the part of those who claim them. We have an example of this in Joshua, where the Lord gave His servant a clear explanation of the foundation of all true success. "Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded you: turn not from it to the right hand or to the left, that you may have good success wherever you go." Success can be reached—only in the doing of God's will. Anything else that men may call success, will only be a failure. It is built upon the sand, and the floods will sweep it away by and by. "But if you shall turn away from following Me—then will I cut off Israel out of the land which I have given them." Here is another "if". The first told of blessing—if they would obey God's commandments. This second showed a dark picture of those who will not go in God's way. The end of this path is destruction. Think of the human hopes which have been lost, the innocence, the purity, the holy aspirations and desires, all the possibilities of noble spiritual life; think of the wrecks of all these precious things which lie at the bottom of the great sea of life. When we think of the temptations, the sorrows, the trials through which we must pass in living—it is enough to alarm us. People talk much about the terrors of death—but life has far more and far greater terrors, than dying! In the poem a child asks, "What is life, father?" and gets the answer that life is a sore battle, where many fail and yield; and then asks, "What is death, father?" We are not surprised that when she hears that death is the rest which comes at the end of the strife, she says, "Let me die, father; I fear to live!" But the wise answer is, "You must live first—and win your crown on the battlefields of life." Life is indeed full of perils—but they need not affright us. If we pass through them safely, we are sure of the crown; and those who fight the hardest battles and get the noblest victories, are those who shall receive the highest reward. Paul gives to us the assurance that even life, with all its dangers, cannot separate us from the love of God which is in Christ Jesus. We know that if we trust in Christ and rest in His hands—nothing can snatch us out of His clasp! We see here very plainly, how we may go safely over life's wild and tempestuous sea. If we keep the commandments of God—we shall get the blessings of victory and honor. But if we disobey God and break away from His commandments, we shall wreck all our hopes uponlife's ocean! 1 Kings 9:2 that the LORD appeared to Solomon a second time, as He had appeared to him at Gibeon. as He had appeared: 1Ki 3:5 1Ki 11:9 2Ch 1:7-12 2Ch 7:12 Related Passages: 1 Kings 3:5+ In Gibeon the LORD appeared to Solomon in a dream at night; and God said, “Ask what you wish Me to give you.” 1 Kings 6:11 Now the word of the LORD came to Solomon saying, 1 Kings 11:11 So the LORD said to Solomon, “Because you have done this, and you have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. 2 Chronicles 1:7-12+ In that night God appeared to Solomon and said to him, “Ask what I shall give you.” 8 Solomon said to God, “You have dealt with my father David with great lovingkindness, and have made me king in his place. 9 “Now, O LORD God, Your promise to my father David is fulfilled, for You have made me king over a people as numerous as the dust of the earth. 10 “Give me now wisdom and knowledge, that I may go out and come in before this people, for who can rule this great people of Yours?” 11 God said to Solomon, “Because you had this in mind, and did not ask for riches, wealth or honor, or the life of those who hate you, nor have you even asked for long life, but you have asked for yourself wisdom and knowledge that you may rule My people over whom I have made you king, 12 wisdom and knowledge have been granted to you. And I will give you riches and wealth and honor, such as none of the kings who were before you has possessed nor those who will come after you.” 2 Chronicles 7:12 (2Ch 7:12) - [Copy][Go][to List] (7:12) Then the LORD appeared to Solomon at night and said to him, “I have heard your prayer and have chosen this place for Myself as a house of sacrifice. 1 Kings 11:9+ Now the LORD was angry with Solomon because his heart was turned away from the LORD, the God of Israel, who had appeared to him twice, John 14:21+ (YAHWEH'S APPEARANCE TO US PREDICATED ON OBEDIENCE) He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” (cf Jn 14:23+) SOLOMON'S SECOND THEOPHANY The Lord appears to Solomon a second time, and states His unconditional covenant to David, and David’s Seed (Jesus Christ), and His conditional blessings & cursing to David’s seed (Solomon, Rehoboam, etc.) (1 Kings 9:1‐9). That the LORD appeared to Solomon a second time, as He had appeared to him at Gibeon - Solomon experienced a theophany [Theo- (Θεός) = God + -phany (φαίνω) = appear or manifest.] which could have been a visible or in some way a tangible manifestation of Yahweh. Exactly how Yahweh manifested Himself to Solomon is not stated and it may have been similar to the Gibeon encounter but here there is no mention of a dream. Clearly the Temple dedication would have been a mountain-top experience for Solomon and the nation, but spiritual mountain-tops often bring with them the danger of spiritual attack and declension. So it is in this context that Yahweh makes His appearance to Solomon to emphasize the importance of obedience to His instructions. Jehovah also spoke to Solomon on at least two other occasions (1Ki 6:11; 1Ki 11:11), possibly through a prophet. The greatest favour God can show us is to show us Himself; the greatest gift is to give us Himself. Iain Provan - This second appearance of God marks the endpoint of Solomon’s upward mobility and points us ahead to disaster (See 1 & 2 Kings Understanding the Bible Commentary Series - Page 28) THOUGHT - Beloved, Solomon's great work of the past 24 years was now accomplished and now Solomon had to deal with life after his greatest achievement. Oh, how we all need to beware that one of the most spiritually dangerous times of our life is after we have had some major victory or accomplishment! As G Campbell
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Trapp - This was a great engagement upon Solomon to cleave close to that God who had appeared unto him twice. {1Ki 11:9} See an analogical appearance to all that love him, {John 14:21} and be instructed, lest God’s soul depart from us, {Jer 6:8} for our "evil heart of unbelief in departing from the living God." {Heb 3:12} POSB makes a good point - The pressure of such mammoth building projects was now lifted from his shoulders. It was a pivotal time in Solomon's life. For this reason, it was an ideal time for God to confront Solomon and to issue a warning to him. God could now renew the covenant relationship with Solomon, assure him of God's presence if obedient but of God's judgment if disobedient. (Preacher's Outline and Sermon Bible - 1 Kings). Peter Pett: This point at which Solomon had completed his desire to build the Temple and the Palace Complex is to be the second major moment of his life, the first having been when YHWH spoke with him at Gibeon. This is in itself a reminder that in spite of his great wisdom he received few direct revelations from God, for this was only his second visitation in twenty years. In it God accepted the genuineness of his attempt to please Him and accepted his gesture, but on conditions. God was already aware, as Solomon was not, of the wayward tendencies in his life. If he was to enjoy the blessing promised to David, he must walk as David walked.
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Trapp - God sometimes answereth his people before they ask, {Isa 65:24} as he did David; {Psa 32:5} sometimes as they are asking, as he did Daniel; {Dan 9:20} but certainly after they have prayed, provided that they bring to him lawful petitions and honest hearts. The reason whereof, see John 16:26-27. R. D. Patterson: God acknowledged the temple, consecrating it by putting his name there. Neither the ritual nor the splendor of the building made it the dwelling place of God. It was God’s sovereign and gracious choice to thus dwell among His people and to acknowledge them as His own. Solomon had asked (1Ki 8:29) that God’s eyes might be on the Temple. God replied that not only His eyes but also His heart would be there. The following verses state the conditions. (Borrow Expositor's Bible Commentary page 92) Brian Bell points out that "Usually, humans serve as the subject of the Hebrew verb used here - meaning they are consecrated by God. Here, God graces the temple with holiness.... My Name - this continues the tension between the concept of an earthly abode and the insistence that God does not live on earth, but in the heavens. My Eyes - In his prayer (1Ki 8:27-30), Solomon asked God to keep His eyes open toward the temple and to hear the prayers of the people. My Heart - God saying, I’m engaged. This isn’t just a shrine. Man builds; God hallows. This co-operation between man and God pervades all life. F B Meyer rightly said of the juxtaposition God consecrated and Solomon built "Man builds; God hallows. This co-operation between man and God pervades all life. Man performs the outward and mechanical; God the inward and spiritual . . . We must be careful to do our part with reverence and godly fear, remembering that God must work in realms we cannot touch, and to issues we cannot reach, before our poor exertions can avail.” One is reminded of Solomon's words in Psalm 127:1+ which clearly teaches God's provision and man's responsibility (See Paradoxical Principle of 100% Dependent and 100% Responsible)... Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman keeps awake in vain. John
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Trapp - "All" is a little word, but of large extent. He doeth not God’s will, but his own will, who doeth no more than himself will. Everything must be done as well as anything, else we do nothing. Joseph Hammond - David was not perfect, as our author tells us elsewhere (1 Kings 15:5; cf. 1 Kings 1:6; 2 Samuel 24:10). His integrity consisted in his unvarying loyalty to the true God. Even when overcome by that fierce temptation (2 Samuel 11:1-27.) he never faltered in his allegiance to the truth. There was no coquetting with idolatrous practices; cf. Psalm 18:20-24+. (Pulpit Commentary) Donald Wiseman sounds a cautionary note -- Walk before me is to conduct oneself (live) in the presence of God and his law. This is timely advice because Solomon, now in his twenty-fourth regnal year, is pressed by his own desires (1Ki 9:1, 19, ḥāpēṣ, ‘what he took pleasure in, ambition’; cf. 2 Chr. 7:11, ‘all he had in mind to do’) which led to wealth and fame and then to self-reliance. The latter can be the enemy of integrity of heart (v. 4, 3:6, tām lēbāb), ‘completeness’ in the sense of being in accord with truth, not perfectionism. Uprightness includes honesty. There are qualities which must distinguish God’s covenant-keeping people. (See 1 and 2 Kings: An Introduction and Commentary - Page 134) Doing according to all that I have commanded you and will keep My statutes and My ordinances - Note the verbs walk...doing...keep, which can be summed up as a call to obedience. We can say we KNOW God but we show we truly KNOW Him by our deeds (cf Titus 1:16+). Blessing in the Bible is contingent upon obedience. The blessing is still 100% of grace and not bestowed because of meritorious works. We cannot earn grace. THOUGHT - Beloved of God, how fares the condition of your heart as your read this note? Do you sense a need to see your divine Cardiologist? To be sure, the heart of most of our problems is the problem of our heart (little wonder that "heart" is found over 800 times in the Bible!) Listen to this song from Craig Smith and make it the desire of your heart to have a Single Heart... He had only one aim In placing us here This is His domain And His message is clear. Single heart, Single mind. My eyes forward all the time. Single heart, purified. Undivided, unified. Single heart, Single mind May You find in us, Solitary trust May you find a single heart! A great prayer we can pray is Psalm 86:11NIV+ Teach me Your way, O LORD, and I will walk in Your truth; Give me an undivided heart, that I may fear Your Name. Here is another song Pure Heart --take a moment to ponder your life in light the words sung by Craig Smith and make it your prayer to the Father today: Over and over I hear it again That the Father desires pure heart Not to seek earthly treasure or the favor of man But to be found with pureness of heart Chorus Pure heart is what the Father desires Holy heart purified by God's holy fire Broken heart, proven to be faithful and true Fashion in me a heart that's thirsting for You Search ever chamber, expose them to me Create motives of honor and simplicity May you find faithfulness, integrity A heart which is worthy for Your eyes to see Chorus My only ambition is to stand before You And find I was pleasing in Your sight An obedient child of God, faithful and true Found with pureness of heart Chorus Integrity (blameless, upright)(08537)(tom) means completeness as it derives from tamam which means to be complete or finished. It means completeness in the following senses: fullness (Job 21:23), innocency or simplicity (2Sa 15:11), integrity (Ge 20:5). The most frequent use refers to a person's integrity, often as "integrity of heart," meaning "sincerity" or perhaps "moral and wise character" (Gen. 20:5; Pss. 26:1; 78:72). It refers to innocence of willful wrongdoing and having a clear conscience in a relationship (2 Sam. 15:11). It seems to have a sense of consistent honesty and moral behavior, wholly desiring to live in complete harmony with God and others. Proverbs 10:29 uses tōm of a person who is literally "the one of integrity," which usually then is translated as "the upright" or "the righteous." Tom - 23x/23v - blameless(1), full(1), full measure(1), innocently(1), integrity(16), random(2), upright(1). Gen. 20:5; Gen. 20:6; 2Sa 15:11; 1Ki 9:4; 1Ki. 22:34; 2Chr. 18:33; Job 4:6; Job 21:23; Ps. 7:8; Ps. 25:21; Ps. 26:1; Ps. 26:11; Ps. 41:12; Ps. 78:72 = "INTEGRITY OF HIS HEART"; Ps. 101:2 = IN THE INTEGRITY OF MY HEART"; Prov. 2:7; Prov. 10:9; Prov. 10:29; Prov. 13:6; Prov. 19:1; Prov. 20:7; Prov. 28:6; Isa. 47:9 The following psalms reflect David's allusion to his integrity (note repetition of "my integrity")... Psalm 7:8 The LORD judges the peoples; Vindicate me, O LORD, according to my righteousness and my integrity (tom) that is in me. Psalm 25:21 Let integrity (tom) and uprightness preserve me, For I wait for You. Psalm 26:1 A Psalm of David. Vindicate me, O LORD, for I have walked in my integrity (tom), And I have trusted in the LORD without wavering. Psalm 26:11 But as for me, I shall walk in my integrity (tom); Redeem me, and be gracious to me. Psalm 41:12 As for me, You uphold me in my integrity (tom), And You set me in Your presence forever. 1 Kings 9:5 then I will establish the throne of your kingdom over Israel forever, just as I promised to your father David, saying, 'You shall not lack a man on the throne of Israel.' I will establish: 1Ki 2:4 1Ki 6:12 1K 8:15,20 2Sa 7:12,16 1Ch 22:9,10 Ps 89:28-39 Ps 132:11,12 GOD'S PROMISE TO ESTABLISH HIS THRONE Then - The promise is given contingent upon the meeting of the conditions just stated. God denies Solomon’s request of 1Ki 8.25-26 for a guarantee. I will establish the throne of your kingdom over Israel forever just as I promised to your father David, saying, 'You shall not lack a man on the throne of Israel - As noted above, Jehovah's words are a perfect parallel with David's words in 1Ki 2:4. Solomon himself had asked God to keep His covenant with David (1Ki 8:25+). On forever see note above. Solomon's throne did not endure forever, but the throne of David's greater Son, Jesus Christ, will endure forever (see Davidic Covenant). J
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Trapp on forever - That is, For a long season; till Shiloh come, and a period be put to the Jewish polity. 1 Kings 9:6 "But if you or your sons indeed turn away from following Me, and do not keep My commandments and My statutes which I have set before you, and go and serve other gods and worship them, if: 1Sa 2:30 2Sa 7:14-16 1Ch 28:9 2Ch 7:19-22 15:2 go and serve other gods and worship them: 1Ki 11:4-10 Jos 23:15,16 Related Passages: 2 Chronicles 7:19-22+ “But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods and worship them, 20 then I will uproot you from My land which I have given you, and this house which I have consecrated for My name I will cast out of My sight and I will make it a proverb and a byword among all peoples. 21 “As for this house, which was exalted, everyone who passes by it will be astonished and say, ‘Why has the LORD done thus to this land and to this house?’ 22 “And they will say, ‘Because they forsook the LORD, the God of their fathers who brought them from the land of Egypt, and they adopted other gods and worshiped them and served them; therefore He has brought all this adversity on them.’” ANOTHER IF CONDITION INTRODUCING A WARNING But - A term of contrast. Recall but usually signals an "about face," an 180 degree reversal, a complete change of direction. Obedience will inevitably give way to apostasy If you or your sons indeed turn away (shub/sub; Lxx - apostrepho) from following Me - This is a clear description of spiritual apostasy (What is apostasy?). Apostasy says to God "It's my way or the highway" and is the polar opposite of "a broken spirit; a broken and a contrite heart" (Ps 51:17+) like David had, one which says "Not my way, but Your way, Lord." John Trapp - Heb., Turning turn (ED: THAT IS IN THE ORIGINAL TEXT shub/sub IS TWICE FOR EMPHASIS SO THE IDEA IS...) utterly and totally turn, sliding back from me by a perpetual backsliding; {Jer 8:5} if ye shall hold fast deceit, and refuse to return. Why then has this people, Jerusalem, Turned away in continual apostasy? They hold fast to deceit, They refuse to return. --Jeremiah 8:5 And do not keep (shamar; Lxx - phulasso) My commandments (mitsvah) and My statutes which I have set before you, and go (halak) and serve (abad) other gods and worship (shachah; Lxx - proskuneo) them (See Ex 20:3-5+, Dt 5:7-9+, Dt 13:1-4+) - Note the progressive and inevitable declension that begins with turning away from God's good Words (tantamount to turning away from Him). They would not remain static (think of what happens when you stop pedaling a bike) but would "default" (so to speak) and fall to idolatry (we were made to worship God and will fill our soul with something else if we refuse to fill it with God), would become enslaved to idolatry (idolatry is a harsh master!) and would serve other gods even falling into unspeakable acts of abomination (Read the description of apostate Jewish men in the court of Jehovah - if you have never read this, you won't believe their godless, unholy actions - Ezekiel 8:5-18+ - don't miss the 6 uses of abominations!) THOUGHT- Let's apply these sobering words to ourselves as followers of Jesus. What's the solution/protection/antidote? Don't turn away. In fact keep the Word in front of you daily, so that you can look at it like you look in a mirror and you can see what kind of (sinful) man you are and instead of turning from God's Law (Jas 1:22-25+), you become a "doer" of the Word and you turn from the sin against God (Ge 39:9). Psalm 119:9, 11+ asks and then answers "How can a young man keep his way pure? By keeping it according to Your word. Your word I have treasured in my heart, That I may not sin against You." Corollary - Memorize God's Word, so you can carry the sword of the Spirit with you wherever you go and can use it to kill the sin that would seek to entangle you!
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Trapp - Apostasy is hateful even among the heathen. Solyman, the grand signior, rejected the revolt of his Christian subjects to Turkism, and doubled their taxations. ADOPTED - have taken hold. Fast hold, such as they will not let go. Nothing is more pertinacious than superstition. saith Cicero: I will never renounce my religion, which yet was no better than a mere irreligion. Therefore (term of conclusion - what is it? why this conclusion?) the LORD has brought all this adversity on them - Notice the sad play on words, God brought Israel out of slavery and then God brought adversity on Israel. This is the immutable principle that we reap what we sow. Hosea 8:7 says it this way "For they sow the wind And they reap the whirlwind. The standing grain has no heads; It yields no grain. Should it yield, strangers would swallow it up." (cf Gal 6:7,8+) You and I must be wholehearted, not in the miles but in the steps of our daily walk. -- F.B.Meyer THOUGHT - Dear child of God, as the old nursery rhyme says "Mary, Mary, quite contrary, How does your garden grow?" What are you sowing today? Rest assured that you will reap the fruit (rotten or good) in the future! Forsook (left, abandoned, deserted, left behind) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. To abandon, reject, desert or leave a former association (1Ki 18:18). Abandoned, deserted or rejected, forsaken (Isa 6:12; 10:14; 17:2, 9; 54:6; 60:15; 62:4; Jer 4:29; Zep 2:4). Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) 'AZAB IN KINGS AND CHRONICLES - 1 Ki. 2:31; 1 Ki. 8:25; 1 Ki. 9:5; 1 Ki. 9:7; 1 Ki. 14:24; 1 Ki. 15:14; 1 Ki. 16:28; 1 Ki. 22:43; 2 Ki. 14:4; 2 Ki. 15:4; 2 Ki. 15:35; 2 Ki. 16:3; 2 Ki. 17:8; 2 Ki. 18:4; 2 Ki. 21:2; 2 Ki. 23:24; 1 Chr. 5:25; 2 Chr. 7:18; 2 Chr. 7:20; 2 Chr. 17:6; 2 Chr. 19:3; 2 Chr. 33:9; 1 Kings 9:10 It came about at the end of twenty years in which Solomon had built the two houses, the house of the LORD and the king's house twenty: 1Ki 9:1 6:37,38 7:1 2Ch 8:1-18 Iain Provan - Themes from chapters 4–5 are picked up now in a way that hints, not of wisdom, but of foolishness (Solomon’s dealings with Hiram, 1Ki 9:10–14 etc.; his use of forced labor, 1Ki 9:15–23; foreigners coming to listen to his wisdom, 10:1–13)....All in all we are forced to be aware, even as we hear of accumulating gold and proverbial splendor (cf. Matt. 6:29), that we are reading the last chapter of the story of Solomon’s “golden age”—that he is heading very shortly for a fall. (See 1 & 2 Kings (Understanding the Bible Commentary Series) - Page 30) It came about at the end of twenty years in which Solomon had built the two houses, the house of the LORD and the king's house - Thie would be about 946 BC or 24 years after Solomon's reign had begun. "Now it came about when Solomon had finished building the house of the LORD, and the king’s house, and all that Solomon desired to do" (1Ki 9:1) Donald Wiseman has an interesting analysis of this last section of chapter 9 - "Solomon's work outside Jerusalem required additional resources. These he now sought by (i) a further agreement with Hiram (1Ki 9:10-14), (ii) the extended use of forced labor (1Ki 9:15-25), and (iii) the profits from maritime expeditions." (See 1 and 2 Kings: An Introduction and Commentary - Page 135) 1 Kings 9:11 (Hiram king of Tyre had supplied Solomon with cedar and cypress timber and gold according to all his desire), then King Solomon gave Hiram twenty cities in the land of Galilee. Now Hiram: 1Ki 5:6-10 2Ch 2:8-10,16 king Solomon: 2Ch 8:2 of Galilee: Jos 20:7 Related Passages: 1 Kings 5:6-10+ Now therefore, command that they cut for me cedars from Lebanon, and my servants will be with your servants; and I will give you wages for your servants according to all that you say, for you know that there is no one among us who knows how to cut timber like the Sidonians.” 7 When Hiram heard the words of Solomon, he rejoiced greatly and said, “Blessed be the LORD today, who has given to David a wise son over this great people.” 8 So Hiram sent word to Solomon, saying, “I have heard the message which you have sent me; I will do what you desire concerning the cedar and cypress timber. 9 “My servants will bring them down from Lebanon to the sea; and I will make them into rafts to go by sea to the place where you direct me, and I will have them broken up there, and you shall carry them away. Then you shall accomplish my desire by giving food to my household.” 10 So Hiram gave Solomon as much as he desired of the cedar and cypress timber. SOLOMON REPAYMENT TO HIRAM BY BESTOWING CITIES Notice the addition of a parenthesis sign. Indeed, this is like a parenthesis referring us back to 1 Kings 5:8-10 (Hiram king of Tyre had supplied Solomon with cedar and cypress timber and gold according to all his desire), The gold is mentioned for the first time. It is likely that Hiram's shipping had brought it in before the Jewish navy was built. Then King Solomon gave Hiram twenty cities in the land of Galilee - NLT = "Solomon gave twenty towns in the land of Galilee to King Hiram of Tyre as payment for all the cedar and cypress lumber and gold he had furnished for the construction of the buildings." King Hiram of Tyre had supplied cedar, cypress, and gold for Solomon’s temple and palace construction (1 Kings 5:1-12). These cities were not just a gift out of kindness but was because Solomon's treasury was depleted. This is a worrisome passage. Why do I say that? Because God's work, in God's will, will never lack God's supply. It begs the question is Solomon beginning to drift? John Trapp - Galilee. Called Galilee of the Gentiles, {Isa 9:1} because by them inhabited, {Jdg 1:31-32} till Solomon dispossessed them, and thus disposed of their country. Joseph Hammond on 20 cities - really they were mere villages. "It is a genuine Eastern trick to dignify a small present with a pompous name" (Thomson). (Pulpit Commentary) David was not perfect, as our author tells us elsewhere (1 Kings 15:5; cf. 1 Kings 1:6; 2 Samuel 24:10). His integrity consisted in his unvarying loyalty to the true God. Even when overcome by that fierce temptation (2 Samuel 11:1-27.) he never faltered in his allegiance to the truth. There was no coquetting with idolatrous practices; cf. Psalm 18:20-24+. (Pulpit Commentary) Paul Apple - Solomon had no business mortgaging these properties since the Promised Land was not allowed to be transferred out of Israelite ownership and control.
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Trapp - all that it pleased (chashaq) - Heb., The desire of Solomon, which he desired. See on 1Ki 9:1. God alloweth his servants all lawful delights, only they must see to it that they exceed not. ISBE - Storage Cities - Fortified towns for stockpiling food. These were selected by Solomon and set aside for stores of victuals, chariots, horsemen, etc. (1 Ki 9:19). Jehoshaphat "built in Judah castles and cities of store" (2 Ch 17:12). Twelve officers were appointed by Solomon to provision his household, each officer being responsible for the supply in one month in the year (1 Ki 4:7). There were also "storehouses in the fields, in the cities, and in the villages" (1 Ch 27:25KJV). STORAGE CITY Towns or cities where royal tribute or taxes (paid in kind), provisions, and weapons were stored for use by the government or at the government’s discretion, especially in time of famine or war. Storage cities are a hallmark of centralized government, as seen during Israel’s monarchy (1000–586 BC). Over thirty-five tripartite pillared buildings have been discovered at over twelve different archaeological sites within the Levant, including Hazor, Megiddo, Tel Beersheba, and Beth Shemesh. These buildings probably were used as storehouses, though other theories exist. Over 150 pottery vessels were recovered in such buildings at Tel Beersheba, and similar buildings uncovered at Beth Shemesh were identified by the Grant excavations as Iron Age storehouses. Pithom and Rameses were two of Pharaoh’s storage cities in Egypt (Exod. 1:11). During the united monarchy, Solomon had storage cities throughout Israel (1 Kings 9:19; 2 Chron. 8:4–6). Storehouses in Naphtali were destroyed by Ben-Hadad I (2 Chron. 16:4). Jehoshaphat built storage cities throughout Judah (2 Chron. 17:12), and Hezekiah’s storage cities helped him to prepare for ensuing war (32:28). Storage jars with the stamped inscription lmlk (“to/for the king”) have been found throughout Judah, likely remnants of the provisions that once filled Hezekiah’s storehouses. (BORROW The Baker Illustrated Bible Dictionary) Storage (04543) miskenoth from sakan = to be of use or service, benefit. Designates a place of service, particularly storage cities, whether for Pharaoh (Exodus 1:11) or Solomon (1 Kings 9:19), whether in Napthali (2 Chron. 16:4) or Judah (2 Chron. 17:12). Complete Biblical Library During the sojourn in Egypt, Israelite forced labor was used by Pharaoh to build the store cities of Pithom and Rameses (Exo. 1:11). Of the references in which this noun is found, all but this one refer to Hebrew cities. Strictly speaking, miskenôth does not appear to mean a fortified city per se. Solomon built these throughout Israel (1 Kings 9:19; cf. 2 Chr. 8:6, "store cities" and "chariot cities," along with those near Hamath, 2 Chr. 8:4). The proximity of horses and chariots (i.e., the military) indicates, not only the storage of produce for civilian use and trade, but a prepositioning of provisions for soldiers should the need arise. Both Jehoshaphat (2 Chr. 17:12) and Hezekiah (during the days of the Assyrian threat, 2 Chr. 32:28) stockpiled provisions in an effort to strengthen their kingdoms and to prepare for the possibility of a siege. These may have been built within the villages established for livestock (v. 29). A textual variation has possibly occurred with reference to the "store cities" of Naphtali (2 Chr. 16:4). These were conquered in the aftermath of a pact between King Ben-Hadad of Damascus and King Asa of Judah. The territory lost by King Asa of Israel may indicate a fertile region in the Northern Kingdom rather than "store cities." MISKENOTH - 7V - storage(4), store(2), storehouses(1). Exod. 1:11; 1 Ki. 9:19; 2 Chr. 8:4; 2 Chr. 8:6; 2 Chr. 16:4; 2 Chr. 17:12; 2 Chr. 32:28 Pleased (02836)(chashaq) to be attached to, love (Ge 34:8 Shechem longs for Hamor's daughter). Dt 7:7 LORD did not set His love. Complete Biblical Library The root idea of this verb is "to be devoted" to a person or thing. In the OT, it is always used figuratively for emotional attachment, for love which is already bound to its object. Chāshaq could simply refer to physical attraction, as in the case of Shechem's love for Dinah, the daughter of Jacob (Gen. 34:8). It is used in the Law for the case where a warrior might be attracted to a beautiful woman among the captives after a military victory (Deut. 21:11). The context shows that this attraction might be temporary, in which case the rights of the woman were protected. The verb comes to mean "to kiss" in Middle Hebrew, while an Arabic cognate means "to love passionately." Deuteronomy 7:7, 15 uses this term to describe God's love for Israel. The basis of his Covenant with Israel is not obligation springing from their merits, but simply his love that binds his heart to them. On the other hand, Ps. 91:14 uses it to describe a human's attachment to God. God delivers the psalmist because he has a relationship to Him. The word is used as part of an idiom in 1 Ki. 9:19 and 2 Chr. 8:6, which describe "all that it pleased Solomon to build in Jerusalem." The king was driven to execute the building projects and had the wisdom from God to get them done. The verb can also refer to "overlaying" an object with another. It is employed to describe the overlaying of metal upon the pillars of the Tabernacle (Exo. 27:17; 38:17, 28). One can compare the nuance to another prime nuance in Middle Hebrew, that of "to attach" (also cf. the Targumic usage of the verb for saddling). Finally, in Isa. 38:17, Hezekiah attributes his healing from deadly disease to God's attachment to him, literally exclaiming, "thou hast in love to my soul delivered it from the pit." CHASHAQ - 8X/8V - have a desire(1), kept(1), longs(1), loved(1), pleased*(2), set his affection(1), set his love(1). Gen. 34:8; Deut. 7:7; Deut. 10:15; Deut. 21:11; 1 Ki. 9:19; 2 Chr. 8:6; Ps. 91:14; Isa. 38:17 Deuteronomy 21:11+ and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself, 1 Kings 9:20 As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites and the Jebusites, who were not of the sons of Israel, left: 2Ch 8:7,8-18 Amorites: Ge 15:19-21 Ex 23:23,28-33 34:11,12 De 7:1-3 As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites and the Jebusites, who were not of the sons of Israel - ISRAEL FAILED TO OBEY GOD'S CLEAR INSTRUCTION TO OBLITERATE THE CANAANITES... “When the LORD your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you, 2 and when the LORD your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. 3 “Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons. (Deuteronomy 7:1-3+) Related Resources: PRE-ISRAELITE INHABITANTS OF PALESTINE Who were the Amorites? | GotQuestions.org Who were the Hittites? | GotQuestions.org What do we know about the Hittites? Who were the Perizzites in the Bible? | GotQuestions.org Who were the Jebusites? | GotQuestions.org 1 Kings 9:21 their descendants who were left after them in the land whom the sons of Israel were unable to destroy utterly, from them Solomon levied forced laborers, even to this day. left: Jdg 1:21,27-35 2:20-23 3:1-4 Ps 106:34-36 unable: Jos 15:63 17:12,16-18 levied forced laborers: 1Ki 9:15 1Ki 5:13 Jdg 1:28,35 Ge 9:25,26 Ezr 2:55-58 Ne 7:57 11:3 Related Passages: Judges 1:21; 27-35+ But the sons of Benjamin did not drive out the Jebusites who lived in Jerusalem; so the Jebusites have lived with the sons of Benjamin in Jerusalem to this day. (1:27-35) 27 But Manasseh did not take possession of Beth-shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages; so the Canaanites persisted in living in that land. 28 It came about when Israel became strong, that they put the Canaanites to forced labor, but they did not drive them out completely. 29 Ephraim did not drive out the Canaanites who were living in Gezer; so the Canaanites lived in Gezer among them. 30 Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol; so the Canaanites lived among them and became subject to forced labor. 31 Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon, or of Ahlab, or of Achzib, or of Helbah, or of Aphik, or of Rehob. 32 So the Asherites lived among the Canaanites, the inhabitants of the land; for they did not drive them out. 33 Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, but lived among the Canaanites, the inhabitants of the land; and the inhabitants of Beth-shemesh and Beth-anath became forced labor for them. 34 Then the Amorites forced the sons of Dan into the hill country, for they did not allow them to come down to the valley; 35 yet the Amorites persisted in living in Mount Heres, in Aijalon and in Shaalbim; but when the power of the house of Joseph grew strong, they became forced labor. 1 Kings 5:13+ Now King Solomon levied forced laborers (mas) from all Israel; and the forced laborers numbered 30,000 men. CANAANITES SUBJECTED TO FORCED LABOR Their descendants who were left after them in the land whom the sons of Israel were unable to destroy utterly (charam), from them Solomon levied forced laborers (mas), even to this day. This was another apparent compromise by Solomon. God strictly commanded that the remnants of these tribes be driven out of the land, not used as slave laborers in Israel. Solomon maintained a conscripted forced laborers among the Canaanites who had not been eradicated (as God had commanded) by Joshua. "Forced labor" (often called "corvee") was an obligation imposed on inhabitants of a district to perform services for little or no remuneration. It was common in the ancient world, but was always intensely disliked (cf. Judg. 1:30; 2 Sam. 20:24; Isa. 31:8). John Trapp on unable to destroy utterly - Once they could, but did not; afterwards they would have done it, but were not able. MacArthur on to this day - The phrase is used from the perspective of one who lived and wrote before the destruction of the temple in 586 b.c. The writer of 1 Kings incorporated such sources into his book (cf. 1Kin 9:13, 21; 10:12; 12:19). (See The MacArthur Bible Commentary: A Faithful, Focused ... - Page 404) Rayburn adds This phrase “they are there to this day” occurs twelve times in Kings but, interestingly, as here (1Ki 8:8) and in at least one other instance, this would not be true and obviously not true at the time the book was finished, after the destruction of Jerusalem and the exile of Israel to Babylon. Indeed, the Ark of the Covenant had long since been taken by conquerors from the temple before the Babylonians captured and destroyed Jerusalem. So, clearly, the book includes material written earlier, material founded on eyewitness testimony. PHRASE "TO THIS DAY" - 88X/87V - To repeat this phrase is a historical marker, indicating that the event or situation persisted until the time of the writer. However, it does not necessarily mean that the condition still exists in modern times. Gen. 19:37; Gen. 19:38; Gen. 22:14; Gen. 26:33; Gen. 32:32; Gen. 35:20; Gen. 47:26; Gen. 48:15; Num. 22:30; Deut. 2:22; Deut. 3:14; Deut. 29:4; Deut. 34:6; Jos. 4:9; Jos. 5:9; Jos. 6:25; Jos. 7:26; Jos. 8:29; Jos. 9:27; Jos. 16:10; Jos. 22:3; Jos. 22:17; Jos. 23:8; Jos. 23:9; Jdg. 1:21; Jdg. 1:26; Jdg. 6:24; Jdg. 10:4; Jdg. 15:19; Jdg. 18:12; Jdg. 19:30; 1 Sam. 5:5; 1 Sam. 6:18; 1 Sam. 8:8; 1 Sam. 12:2; 1 Sam. 27:6; 1 Sam. 29:3; 1 Sam. 29:6; 1 Sam. 29:8; 1 Sam. 30:25; 2 Sam. 6:8; 2 Sam. 7:6; 2 Sam. 18:18; 1 Ki. 8:8; 1 Ki. 9:13; 1 Ki. 9:21; 1 Ki. 10:12; 1 Ki. 12:19; 2 Ki. 2:22; 2 Ki. 8:22; 2 Ki. 10:27; 2 Ki. 14:7; 2 Ki. 16:6; 2 Ki. 17:34; 2 Ki. 17:41; 2 Ki. 20:17; 2 Ki. 21:15; 1 Chr. 4:41; 1 Chr. 4:43; 1 Chr. 5:26; 1 Chr. 13:11; 1 Chr. 17:5; 2 Chr. 5:9; 2 Chr. 8:8; 2 Chr. 10:19; 2 Chr. 21:10; 2 Chr. 35:25; Ezr. 9:7; Neh. 9:32; Isa. 39:6; Jer. 3:25; Jer. 11:7; Jer. 25:3; Jer. 32:20; Jer. 32:31; Jer. 35:14; Jer. 36:2; Jer. 44:10; Ezek. 20:29; Ezek. 20:31; Matt. 11:23; Matt. 27:8; Matt. 28:15; Acts 2:29; Acts 23:1; Acts 26:22; 2 Co. 3:15 Destroy utterly (destroy completely, devote)(02763) charam to destroy, to doom, to devote. This word is most commonly associated with the Israelites destroying the Canaanites upon their entry into the Promised Land (Deut. 7:2; Josh. 11:20). Surrendering something irrevocably to God = devoting to service of God, excluding it from use or abuse of man &/or putting it under a ban for utter destruction. [Dt 7:2, 20:17 - see note] Usually haram meant a ban for utter destruction, compulsory dedication of thing impeding or resisting God's work which is considered to be accursed before God. Thus the basic idea = setting something aside strictly for God's use. Whatever was set aside was considered most holy by God & could not be sold or redeemed by any substitutionary measure. Once invoked it was absolutely compulsory. Walter Kaiser adds that "Herem (charam) is something devoted to God; however, it is not a voluntary but an involuntary dedication. It is now set apart to be banned from the earth and will totally come back to God. Thus a wall, as it were (cf. the king’s wives, or harem, who were walled off from others), isolates the anathematized person, place, or thing from anyone touching, using, or benefiting from it ever again. Compare Achan’s sin of taking the “devoted” items set apart for destruction in Josh 7:13." (EBC-Ex)
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Trapp - Yet were they discontented at his government: and ten whole tribes at once cast off his son and successor, choosing Jeroboam for their king. For (term of explanation) they were men of war, his servants, his princes, his captains, his chariot commanders, and his horsemen - This explanation can be somewhat confusing in light of Solomon's use of Israelites in 1Ki 5:13-14+. Paul House asks "Who comprised this nonvoluntary labor force? As the comments on 1 Ki 4:1–6 and 1Ki 5:13–18 state, scholars disagree about the identity of this group. Those texts state that Adoniram was in charge of the corvee workforce, a notion 1 Ki 12:18–19 supports (ED: WHERE HE GETS STONED BY RESENTFUL ISRAELITES), and that thirty thousand Israelites spent up to four months per year working on the king’s projects. The confusion arises from 1Ki 9:22, which says, “But Solomon did not make slaves of any of the Israelites.” Rather, it was the remaining Canaanite peoples that were “his slave labor force” (1Ki 9:20–21). Again, 1Ki 9:21 (ED: "FORCED LABORERS" = mas + abad - be slaves) and 1Ki 9:22 (ED: "did not make slaves") use different words for the services rendered. The distinction is a technical one. The Canaanites were permanent corvee workers, while the Israelites were temporary draftees. Regardless of the technical differences, the northern tribes came to resent the practice bitterly, as later texts reveal. (Borrow 1,2 Kings Page 158) Norman Geisler - When Critics Ask- 1 KINGS 9:22—How can this verse claim that Solomon did not make forced laborers of the Israelites when 1 Kings 5:13 says he did? PROBLEM: According to 1 Kings 9:22, Solomon did not make forced laborers of the children of Israel in his building campaigns. However, 1 Kings 5:13 says Solomon raised up a labor force out of all Israel. Which one of these reports is correct? SOLUTION: Both reports are correct. The reconciliation of these statements is found in the fact that there are different Hebrew words used of two different types of laborers in the building projects of Solomon. According to 1 Kings 5:13 (5:27 in the Hebrew text), Solomon raised up a “labor force” (mas or hammas) from all Israel. In this context, labor force was a group conscripted from the population to participate in the building project. It was apparently composed of both Israelites and non-Israelites. However, in 1 Kings 9:21 the author delineates those people from whom Solomon drafted “slave labor.” The word used here is mas-obed which indicates forced slave labor. Then, in 9:22 the author points out that Solomon did not employ any Israelites as “slaves” (abed). There is no contradiction here, because, although Solomon did draft young men of Israel to labor in the construction of the temple, a practice which brought him great trouble later in his reign, he did not force any Israelite to become a slave laborer. Gleason Archer - Despite 1 Kings 9:22, didn’t Solomon impose forced labor on Israelite citizens? 1 Kings 9:22 says that in contrast to the descendants of the conquered Canaanite nations, “Solomon did not make slaves [lōʾnā-tan … ʿā-bed] of the sons of Israel; for they were men of war, his servants [ʿaḇādîm], his princes, his captains, his chariot commanders, and his horsemen” (NASB). In other words, he treated them as free men, as citizens of honorable standing. Yet earlier, in 1 Kings 5:13 (5:27 Heb.), it is stated that “King Solomon levied forced laborers [lit.,‘raised a levy of forced labor’] from all Israel; and the forced laborers [hammas] numbered 30,000 men” (NASB). Each of three contingents of ten thousand worked for four months of the year, by shifts or in rotation. Besides these there were seventy thousand burden bearers and eighty thousand stonecutters to assist in procuring and preparing the materials for the temple and palace that were to be erected on the temple mount in Jerusalem. It is not stated whether the burden bearers and stonecutters were non-Israelite Canaanites, but it is a fair assumption that they were. Nothing is said about the division into shifts that characterized the Israelite workers, as just described. It is a fair assumption also that the thirty thousand Israelites who participated in the felling and processing of building materials for the temple were specially selected for their experience and skill along these lines, and that they considered it a privilege to have a part in this work for God. Hence there is no real contradiction between the two statements (1Ki 5:13 and 1Ki 9:22). It should be noted, however, that Solomon did not restrict the drafting of an Israelite labor force to the temple mount structures. He apparently used this kind of work crew to strengthen the defenses of Jerusalem as well: the filling up of the depression between Mount Zion and Mount Moriah as a heightened and fortified Millo (“Filling”), along with a general improvement of the entire city wall (1 Kings 9:15). Some of the provincial capitals require this type of additional fortification, such as Hazor and Megiddo—and even Gezer, after Pharaoh had turned the city over to Solomon (as a dowry for his daughter, who became Solomon’s wife). Indeed the maintenance of corvee labor on the part of Israelite citizens may have continued intermittently until the close of Solomon’s reign, for while it uses the word sēbel rather than mas, 1Ki 11:28 mentions that Jeroboam was originally a supervisor or foreman of such a “burden-bearing” force for the “house of Joseph” (which presumably included Manasseh as well as Ephraim). Perhaps Solomon resorted to this system of corvee for Israelite citizens as the building operations progressed and as his own original high principles suffered eclipse under the pressure of his ambitious goals. (See NIEBD go to page 203) 1 Kings 9:23 These were the chief officers who were over Solomon's work, five hundred and fifty, who ruled over the people doing the work. chief officers: 1Ki 5:16 2Ch 2:18 8:10 These were the chief officers who were over Solomon's work, five hundred and fifty, who ruled over the people doing the work. 1 Kings 9:24 As soon as Pharaoh's daughter came up from the city of David to her house which Solomon had built for her, then he built the Millo. Pharaoh's: 1Ki 9:16 1Ki 3:1 1Ki 7:8 2Ch 8:11 the city of David: 2Sa 5:9 Millo: 1Ki 9:15 11:27 2Ch 32:5 Related Passages: 1 Kings 3:1+ Then Solomon formed a marriage alliance with Pharaoh king of Egypt, and took Pharaoh’s daughter and brought her to the city of David until he had finished building his own house and the house of the LORD and the wall around Jerusalem. 1 Kings 7:8+ His house where he was to live, the other court inward from the hall, was of the same workmanship. He also made a house like this hall for Pharaoh’s daughter, whom Solomon had married. 2 Chronicles 8:11+ Then Solomon brought Pharaoh’s daughter up from the city of David to the house which he had built for her, for he said, “My wife shall not dwell in the house of David king of Israel, because the places are holy where the ark of the LORD has entered.” (COMMENT - Solomon's moral compass seems to still be functioning at this time for he is aware of the potential difficulties involved with a marriage outside of Israel, specifically of allowing his Egyptian wife to dwell in the hallowed precincts which his father David had occupied.) Painting by Peter Paul Rubens of goddess Thetis dipping son Achilles in the River Styx, which runs through Hades. THE CHINK IN SOLOMON'S ARMOR A PAGAN IDOL WORSHIPPING WIFE The idiom "chink in one's armor" refers to an area of vulnerability. It has traditionally been used to refer to a weak spot in a figurative suit of armor. The standard meaning is similar to that of Achilles' heel. "In Greek mythology, when Achilles was an infant, it was foretold that he would perish at a young age. To prevent his death, his mother Thetis took Achilles to the River Styx, which was supposed to offer powers of invulnerability. She dipped his body into the water but, because she held him by his heel, it was not touched by the water of the river. Achilles grew up to be a man of war who survived many great battles." THOUGHT - Dear reader, do you have a "chink in your spiritual armor," a figurative "Achilles heel." If so, you need to destroy it (cf Ro 8:13+), before it destroys you as happened with Solomon's kingdom! "Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life." (Gal 6:7-8+) As soon as Pharaoh's daughter came up from the city of David to her house which Solomon had built for her (1Ki 7:8+), then he built the Millo (1Ki 9:15). Peter Pett: Adding to his disapproval the prophet points out that much of this work had been carried out in order to make provision for Pharaoh’s daughter. (You can almost hear himself saying, ‘that woman’). Now that the palace complex had been completed, and the Ark had been removed from the Sacred tent in David’s house, the Egyptian princess, with her false deities, could be allowed to live there. G Campbell
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Trapp - Jehoshaphat did the like, but with unlike success; and why? see 1Ki 22:48. Josephus, Antiq. 8.6.4., tells about this fleet. -- Moreover the King built many ships in the Egyptian bay of the Red Sea; in a certain place called Ezion-geber. It is now called Berenice; and is not far from the city Eloth. This countrey belonged formerly to the Jews; and became useful for shipping, from the donations of Hiram King of Tyre. For he sent a sufficient number of men thither for pilots, and such as were skilful in navigation: to whom Solomon gave this command, that they should go along with his own stewards to the land that was of old called Ophir, (27) but now the Aurea Chersonesus: which belongs to India: to fetch him gold. And when they had gathered four hundred talents9 together, they returned to the King again. EZION GEBER A town located at the northern end of the Gulf of Aqabah. The Bible locates it “near Elath in Edom, on the shore of the Red Sea” (1 Kings 9:26). However, the precise location is debated. Many scholars associate it with Tell el-Kheleifeh, which lies between modern Elath and Aqabah, about five hundred yards from the shore, but others identify it with the island of Jezirat al-Faraun, about fifteen miles south along the western coast of the Gulf of Aqabah. Still others speculate that it lies undiscovered under modern Aqabah. The ruins of Tell el-Kheleifeh contain a citadel and storehouses surrounded by double casemate walls. The ruins do not predate the ninth century BC, so references to Ezion Geber in the itinerary of the wilderness wandering (Num. 33:35–36) and Solomon’s naval activities there are problematic. Jezirat al-Faraun offers a small natural harbor and contains evidence of Midianite pottery as early as the thirteenth century BC. Whatever the precise location, Ezion Geber represents the southernmost extent of Judean political and economic control, for it served as the gateway to Red Sea trade and stood near land routes to Arabia. From David to the end of the monarchy, control over Ezion Geber oscillated between Judah and Edom. David may have first captured it when he subdued Edom (2 Sam. 8:13–14). With the help of the Phoenicians, Solomon built a fleet of ships at Ezion Geber that brought immense wealth into Israel (1 Kings 9:26–28). After Solomon’s death, it may have been destroyed during Pharaoh Shishak’s invasion (1 Kings 14:25–26). Edom reasserted control over it until Jehoshaphat, in alliance with Ahaziah, built at Ezion Geber a fleet of merchant vessels, which God destroyed because of Ahaziah’s wickedness (2 Chron. 20:36–37). This is the last time Ezion Geber is mentioned by name. From this point onward, nearby Elath is the focus of events in the area. Uzziah’s father defeated the Edomites, allowing Uzziah to build up Elath (2 Kings 14:22; 2 Chron. 26:1–2). The Syrians briefly controlled the area, but the Edomites reclaimed control until the Babylonian period (2 Kings 16:6). Elath was abandoned in the fourth century BC, and a Nabatean site developed farther east near Aqabah. (BORROW The Baker Illustrated Bible Dictionary) 1 Kings 9:27 And Hiram sent his servants with the fleet, sailors who knew the sea, along with the servants of Solomon. his servants: 1Ki 5:6,9 22:49 2Ch 20:36,37 Related Passages: 2 Chronicles 8:18+ And Huram (HIRAM) by his servants sent him (SOLOMON) ships and servants who knew the sea; and they went with Solomon’s servants to Ophir, and took from there four hundred and fifty talents (420 TALENTS IN 1Ki 9:28) of gold and brought them to King Solomon. HIRAM'S SAILORS WORK WITH SOLOMON'S SERVANTS And Hiram sent his servants with the fleet, sailors who knew the sea, along with the servants of Solomon - Although Hiram had been displeased with the cities Solomon had given him, he was still willing to work with Solomon to develop his navy. John Trapp - The Tyrians and Phoenicians were famous all the world over for their great skill in navigation. R. D. Patterson: A completely new approach to international trade began here as far as Israel was concerned. Phoenicia was the major shipping power in the Mediterranean, while Israel controlled the major inland trade routes in the Levant. With Israel newly exercising control of the Negev as far as the Gulf of Aqaba, new possibilities opened up. Solomon made a treaty with Hiram of Tyre that was apparently mutually attractive. Both kings would be able to conduct extensive trade throughout the Red Sea area. In this venture Hiram supplied the seamen and shipping and ship-building skills, and Solomon gave Tyre access to the Red Sea and probably undertook a major share of the financing. (Borrow The Expositor's Bible commentary page 98) J.A. Thompson comments on parallel passage in 2 Chr 8:18 - Solomon and Hiram engaged in a joint maritime venture. Hiram provided ships and personnel although Solomon was the initiator of the venture. Even though Solomon had mastery over the land routes to the north, he apparently was able also to tap into the trade with Africa. The ships referred to in v. 18 sailed to Ophir and brought back four hundred and fifty talents of gold for Solomon's use. The location of Ophir is a subject of debate. It has been identified variously with India (Josephus, Ant. 8.164), Punt (Somaliland on the coast of Africa), and West or South Arabia. According to 2Ch 9:21 and 1 Kgs 10:22, the voyages took three years. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) Andrew Hill comments on parallel passage in 2 Chr 8:18 - The Phoenicians were well known in the ancient world for their shipbuilding technology and seamanship, so Solomon’s alliance with Hiram of Tyre for the purpose of maritime trade is a natural one (cf. Isa. 23:1–4; Ezek. 27:4, 8–9). These joint Israelite-Phoenician maritime expeditions are three-year trading junkets; in addition to the gold, algumwood (ebony?), gemstones, silver, ivory, and exotic animals are among the goods returned to port at Ezion Geber (cf. 2 Chron. 9:10, 21). It is unclear what Solomon’s merchants trade for the gold and other products, but cedar timber from Phoenicia was always in demand for royal building projects, and the Israelites probably traded surplus grain, olive oil, and other foodstuffs (since famine and crop failure has always been a part of the lifecycle on the fringes of the Mediterranean basin). (See 1 and 2 Chronicles - Page 70) 1 Kings 9:28 They went to Ophir and took four hundred and twenty talents of gold from there, and brought it to King Solomon. Ophir: 1Ki 10:11 Ge 10:29 1Ch 29:4 2Ch 8:18 9:10 Job 22:24 28:16 Ps 45:9 Isa 13:12 four hundred and twenty talents: 2Ch 8:18 Related Passages: 2 Chronicles 8:18+ And Huram (HIRAM) by his servants sent him (SOLOMON) ships and servants who knew the sea; and they went with Solomon’s servants to Ophir, and took from there four hundred and fifty talents (420 TALENTS IN 1Ki 9:28) of gold and brought them to King Solomon. HIRAM'S PARTNERSHIP WITH KING SOLOMON They (Hiram's servants) went to Ophir and took four hundred and twenty talents of gold from there, and brought it to King Solomon. Ophir has been variously identified as southern Arabia, E Africa, or India but the exact location of Ophir remains a topic of scholarly debate, but it is traditionally considered a region famed for its wealth and fine gold. One talent of gold was about as much as one man could comfortably carry (cf 2Ki 5:23). Weight of a Talent: A talent in ancient Israel was a unit of weight approximately equal to 75 pounds (34 kilograms). (en.wikipedia.org) Total Weight of 420 Talents: Pounds: 420 talents × 75 pounds/talent = 31,500 pounds (Kilograms: 420 talents × 34 kilograms/talent = 14,280 kilograms) Modern Monetary Value: To estimate the contemporary value of this gold: Troy Ounces: There are approximately 14.5833 troy ounces in a pound. 31,500 pounds × 14.5833 troy ounces/pound = 459,373.95 troy ounces Gold Price: Assuming a gold price of $1,800 per troy ounce: 459,373.95 troy ounces × $1,800/troy ounce = $826,873,110 Therefore, 420 talents of gold would be valued at approximately $826.87 million today. Historical Context: In Solomon's time, such an amount of gold represented immense wealth, underscoring the prosperity and extensive trade networks of his kingdom. The acquisition of gold from Ophir highlights the far-reaching maritime ventures and the economic strength of Israel under Solomon's reign. Brian Bell - Solomon’s Gold...annual income & supply was absolutely enormous.Within 5 years after Solomon’s death, Shishak, King of Egypt, came and took away all this gold (1 Kings 14:25). Back in 1939 the mummy of Shishak was found in Tanis, in Egypt, in a gold-covered sarcophagus perhaps some of this very same gold he had taken from Solomon. Ezion-Geber - also in 1939 these ruins have been identified. They found Solomons smelters, furnaces, crucibles and refineries; also, copper and iron ore deposits, in the vicinity; of which, dishes, nails, spear heads and fishhooks, were manufactured, and exported in exchange for ivory and gold. Wikipedia - Ophir (/ˈoʊfər/;[1] Hebrew: אוֹפִיר, Modern: ʼŌfīr, Tiberian: ʼŌp̄īr) is a port or region mentioned in the Bible, famous for its wealth. Its existence is attested to by an inscribed pottery shard found at Tell Qasile (in modern-day Tel Aviv) in 1946, dating to the eighth century BC,[2][3] which reads "gold of Ophir to/for Beth-Horon [...] 30 shekels"[a][4] The location of Ophir is unknown, though the find confirms it as a real place from which gold was imported.[5